New Dimensions in Jaina Logic

SR No.: 007010
Original Sutra Author: N/A
Author: Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers
Publication Year: 1984
Total Pages: 206
Language: English
Classification: Book_English
File Size: 10 MB

Page 77

Doctrine of Nayas
In the Acaränga Sutra the 'self' has been described as unspeakable, being unamenable to any sort of verbal expressions. Lord Buddha also characterised the 'self', 'the life here-after' etc. as indeterminable. The analysis of the nature of the substance reveals that the inexpressibility itself is only relatively true, because it is expressible in reference to another attribute of the real. The objective mode, being momentary and infinitesimal, is not susceptible of being expressed in language. And, therefore, the substance is ineffable in reference to the objective mode. The conceptual or verbal mode, on account of its prolonged continuity, grossness and being originator of a homogeneous flow of change, is amenable to linguistic expression. The substance, therefore, is speakable in respect of the conceptual or the verbal mode.
The above discussion should clearly show that the viewpoints are based on the fundamental nature and the congregation of modes of the substance. These viewpoints are neither the eclectic combinations of heterogeneous systems nor conceptions based on whim.
69
Question 2. Is there any special viewpoint for the expression 'barren woman's son'?
Answer. 'Barren woman's son' is a concept. No concept can be independent of any reference to something else. An unreal entity cannot even be conceived. Neither a 'barren woman' is unreal, nor a 'son' is unreal. Neither the 'sky' is unreal, nor a 'flower' is unreal. The expressions like 'a son of a barren woman' or 'a skyflower' are compound concepts. The 'son' is objectively true, and 'a barren woman's son' is a negative concept with reference to a 'son'. Similarly, the 'flower' is a truth. And a 'sky-flower' is a negative concept formed on the basis of the 'flower' existing in its own capacity. A barren woman cannot have a son, but in the absence of any son anywhere, the concept of 'a barren woman's son' would be impossible. The sky cannot have flowers, but if the ` flowers were not present anywhere in the world, the concept of skyflower would be impossible. And, therefore, the concepts like 'barren woman's son' or 'a sky-flower', are negative ideas born out of the real existence of their components elsewhere in the world. The pantoscopic viewpoint (naigama naya), on account of its being based obviously on the speaker's will or intention, is competent enough to explain such hypothetical truths.